The Nature of Sabbath Rest

On the Sabbath one rests from doing and even thinking about, any
forbidden labors. Even with a stack of important papers or bills sprawled
across the desk and an Inbox full of messages that must be addressed, one
should just allow himself to feel that all the work is done.1

The Day of the Soul

The Sabbath is not only a time of rest from the
physical world, but a day to actively engage in higher matters. It is a day to
enjoy time with family and friends without all of the worldly distractions. It
is a time to reflect on relationships with others, with G‑d, and reestablish
commitment to a purpose driven life. For this reason, Rabbi Dov Ber, the Maggid
of Mezritch, used to say that the word Shabbat is related to the Hebrew world shov,
to return, as it is an opportunity to remove from one’s mind all worldly
concerns and return and reclaim the self. Any area where a person may have veered
from the path during the previous week, the Sabbath is the time for
realignment. The Zohar, the seminal work of Jewish mysticism, refers to Shabbat
as yoma d'nishmasa, the day of the soul.2 Rabbi
Dovber Schneuri, the Mitteler Rebbe of Lubavitch, explained that a professor
testified that there is a great change even in the pulse of a Jew on the
Sabbath, due to the great pleasure that the soul is experiencing.3 On this
day every week, the Jewish people are given the opportunity to tear down any
spiritual blockages that hinder their connection with the Divine.4

Defining “Work”

Different people have different personal
definitions of what the terms ‘rest’ and ‘work’ mean to them. The Torah, on the
other hand, has very specific definitions as to what the nature of Sabbath rest
from work is meant to be. Many newcomers to Jewish observance are initially
confused when learning about the details of the Sabbath work restrictions.
Things that are seemingly effortless actions like writing a note or turning on
a lamp are deemed Sabbath prohibitions. These minor tasks hardly seem like
work. The meaning of work, as it relates to the Sabbath, must be clarified.

Sabbath observance commemorates G‑d creating the
world in six days and resting on the seventh. Obviously G‑d does not need a
break from all of His exertion, so what then is the nature of this “rest” that
He took? The answer is that G‑d rested from creating. The previous six days He
exerted His creative abilities and mastery over the world by speaking different
entities into being. This is described at the beginning of the Torah, when each
day G‑d says, “Let there be” such and such. On the seventh day He ceased from
doing so, He ceased from creating. In effect, by ceasing to create anymore, G‑d
created the concept of rest.5 There
is a different energy present in the air on the Sabbath than there is during
the week. It is for this reason that the Jewish mystics describe the Sabbath as
being on a higher plane of existence.6

Our Sabbath parallels G‑d’s resignation from the
creative process. The ‘work’ referred to is creative work, or certain labors
that demonstrate stewardship over the world. Sabbath rest, then, is
relinquishing any involvement in those types of tasks. Classifying something as
work is not assessed by the amount of sweat that drips from the brow, it is
whether this action, even in the minutest way, is a creative change or shows
human mastery over nature. Refraining from these acts, in even the most minor
manifestations, opens one up to be a conduit to experience the energy of
harmony and tranquility which G‑d made available during this day.

The 39 General Labors

The Torah writes that
when the Jewish people were making their way through the wilderness they were
instructed by G‑d to build the Tabernacle. The Tabernacle was a precursor to
the Holy Temple
that would later be built in the Land
of Israel. It functioned
as a place of communion with the Divine. Although it was a physical structure
with physical boundaries, it emanated the presence of G‑d. Within its walls,
G‑dliness was most palpable and expressed most strongly.

The Torah elaborates in great detail as to how the
infrastructure and utensils of the Tabernacle should be crafted. Despite the
great holiness and necessity of the Tabernacle’s construction, just prior to
building, G‑d reiterated to the Jewish people the importance of the Sabbath
day. They were told that on the Sabbath they must abstain from even the
slightest effort toward its construction.

The Talmud enumerates 39 general categories of
labors that went into the construction of the Tabernacle.7 These
are the archetypal labors that must be refrained from on the Sabbath. All
manifestations of these 39 general labors make up the parameters for what is
acceptable and unacceptable for the Sabbath today. Along with these general
labors are rabbinic ‘fences’ to prevent indirectly causing these labors, moving
objects that are linked to them, and not invoking the assistance of a non-Jew
to perform them. These safeguards were
enacted to preserve the sanctity of the day. Each of the 39 categories has
sub-categories of labors that produce the same results and are, therefore,
forbidden as well. The 39 labors that are enumerated in the Mishna are as
follows:8

Sowing

Plowing

Reaping

Binding Sheaves

Threshing

Winnowing

Selecting

Grinding

Sifting

Kneading

Baking

Shearing

Cleaning

Combing

Dyeing

Spinning

Stretching the threads

The making of two meshes

Weaving two threads

Separating two threads

Tying a knot

Untying a knot

Sewing

Tearing

Capturing animals

Slaughtering

Skinning

Salting

Tanning hide

Scraping

Cutting

Writing

Erasing

Building

Demolishing

Extinguishing fire

Kindling fire

Giving something its finishing touch

Carrying in a public domain, or between private and public domains

Based on these archetypes it also becomes possible
to assess if a new invention or technology is Sabbath appropriate. One example
of this is flicking on a light switch. True, these modern conveniences did not
exist in the times of the Talmud, yet the underlying labors which they execute
certainly were. Turning on an electric lamp may fall into several categories
from the abovementioned list. For example: kindling a fire—whether with actual
sparks that come about or the fact that fire and an electric bulb both create
light and heat and thus share being prohibited. Also, although it takes no real
exertion to switch on a light, one does create a complete circuit, an entirely
new entity according to some. This brief explanation hardly gives justice to
the ruling, yet highlights how there are very clear modern day applications to
the Sabbath laws.

Furthermore, we must also view these seemingly
minor tasks in the grand scheme of Sabbath purpose. The Sabbath is not
primarily about physical rest. It is about entering a different state of mind
and state of being that transcends the weekdays. During the week, we alter our
surroundings; on the Sabbath we simply enjoy them. We temporarily exchange the
creative conveniences that technology has given us, and instead bask in the
blessings that G‑d has given us. Even the most minor of creative tasks, like
turning on a light switch, disturb this unity and keep us tied to our physical
amenities.

There is a link between our modern
Sabbath observance and the labors performed in the Tabernacle. The Tabernacle,
the place where the Divine presence was most clearly revealed, is a microcosm
for all of Creation.9 The world is our Tabernacle. When a Jew embarks on his tasks
during the week, he is meant to elevate the world around him, making the
physical world a conduit for the spiritual. During the week we construct our
portion of the Tabernacle by impacting our circle of influence. Collectively,
we transform the world.

When one builds or is creating in the world
around, he loses focus on building or creating himself as an individual. When
he puts the external creative opportunities on hold, he is granted the ability
to look inward. In this sense, the 39 labor restrictions of the Sabbath
ironically enable him to have genuine liberation. True freedom of self is
spiritual growth that fosters the achievement of one’s potential. Eric Fromm,
one of the most influential psychologists and scholars in Western philosophy,
wrote:

“The Sabbath is a day of truce in the human battle
with the world. Even tearing up a blade of grass is looked upon as a breach of
this harmony, as is lighting a match… On the Sabbath one lives as if one has
nothing, pursuing no aim except being, that is, expressing one’s essential
powers: praying, studying, eating, drinking, and singing. The Sabbath is a day
of joy because on that day one is fully oneself.

This is the reason the Talmud calls a Sabbath the
anticipation of the Messianic Time, and the Messianic Time the unending
Sabbath: the day on which property and money as well as mourning and sadness
are taboo; a day on which time is defeated and pure being rules...”10

Chassidic thought explains that the G‑dly energy that sustains the
world on the Sabbath is loftier than the weekday. This is because it comes from
Divine thought as opposed to Divine speech, as the Torah describes G‑d
refraining from creating [through speech] on the Sabbath. Because of this more
refined energy, it is easier to perceive the Divine in the world on the
Sabbath, see Sefer Hasichos 5751, vol. 2, pg. 551. Elsewhere the
holiness of the Sabbath is compared to standing in the inner chamber of the
king, whereas the weekday is standing outside of this area, see Likkutei
Sichos vol. 33, pg. 143.

Rabbi Pinchas Taylor, an inspirational young scholar, is a sought-after educator and speaker. He lives in South Florida with his wife Miriam and serves as the Director of Adult Education and Outreach at the Chabad of Plantation. He is the author of two books which you can view and purchase here.

Can a modern, thinking person identify with traditional Judaism? In Pillars of Faith, Jewish belief is explained clearly and logically, for both the beginner and scholar, using a wide variety of both ancient and modern sources.

The act of writing is prohibited on Shabbos, regardless of whether the writing is for work, recreation, or even Torah Study.
Reply

MikeGermanyAugust 8, 2015

Study?
I have a question about what can/cannot be done on Shabbat.

Item 32 excludes writing on Shabbat. However, your quote of Eric Fromm, he includes "studying" as permitted.

My problem is that when I study I make notes about what I am studying. This Shabbat I have selected a subject that I suspect will cover many Shabbats before it is completed.

It would seem that writing to create, or as you pose, in attempt to conform the world, would be prohibited. Whereas, writing to enhance my knowledge and understanding of Hashem is permitted? Or am I misunderstanding something?

Can a modern, thinking person identify with traditional Judaism? In Pillars of Faith, Jewish belief is explained clearly and logically, for both the beginner and scholar, using a wide variety of both ancient and modern sources.